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Tiresias: The Ancient Mediterranean Religions Source Database



6793
Irenaeus, Refutation Of All Heresies, 2.1.1-2.1.2


nanIt is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus. , But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena, combined together astronomy, and geometry, and music. And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction. And he also touched on magic - as they say - and himself discovered an art of physiogony, laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance. - which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence from ten. Of this decade, the perfect number, there are termed four divisions - namely, number, monad, square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven - namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube. This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides, and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, and Aristoxenus the musician, assert that Pythagoras came to Zaratas the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony; wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold. And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification, and that of putrefaction had set in, the bean was produced. And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period - for this immediately will aid in the result - it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae. Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis, who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels. , But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:- For surely both youth and maid I was, And shrub, and bird, and fish, from ocean stray'd. This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles. , But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. , Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite. And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII . Olympiad. , But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the dominant principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. , After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient. , Archelaus was by birth an Athenian, and son of Apollodorus. This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar, all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster. Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought - who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings - let us hasten on our investigations towards what remains for consideration. , For Parmenides likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe- the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention. The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited. , But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define. , And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, while in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter. , But Xenophanes, a native of Colophon, was son of Orthomenes. This man survived to the time of Cyrus. This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:- For if for the most part of perfection man may speak, Yet he knows it not himself, and in all attains surmise. And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is on account of this that it is made salt. And Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel in the bottom of a stone, and in Melita parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds. , One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. , Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. , Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. , Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. , Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. , The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog, supposing him attached to a car, if indeed he is disposed to follow, both is drawn, or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death, but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body, but that a refraction takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also. , Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated the intermundane spaces, and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term pleasure in different acceptations; for some (among the Gentiles understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions. , And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary not rather (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is. , But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena. But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the soul's ultimate covering. These despise death, and always in their own peculiar language call God by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts); in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun. , And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. , But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregnant with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts Of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. <
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Intertexts (texts cited often on the same page as the searched text):

33 results
1. Hebrew Bible, Exodus, 7.11 (9th cent. BCE - 3rd cent. BCE)

7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts."
2. Hebrew Bible, Genesis, 9.24-9.27 (9th cent. BCE - 3rd cent. BCE)

9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant."
3. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE)

11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone."
4. Hebrew Bible, Isaiah, 29.14 (8th cent. BCE - 5th cent. BCE)

29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid."
5. Homer, Iliad, 2.1, 2.4 (8th cent. BCE - 7th cent. BCE)

2.1. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.4. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best
6. Septuagint, Ecclesiasticus (Siracides), 32.4 (2nd cent. BCE - 2nd cent. BCE)

32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season.
7. Septuagint, Wisdom of Solomon, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE)

13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator. 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things?
8. Ignatius, To The Ephesians, 19.2-19.3 (1st cent. CE - 2nd cent. CE)

19.2. How then were they made manifest to the ages? A star shone forth in the heaven above all the stars; and its light was unutterable, and its strangeness caused amazement; and all the rest of the constellations with the sun and moon formed themselves into a chorus about the star; but the star itself far outshone them all; and there was perplexity to know whence came this strange appearance which was so unlike them. 19.3. From that time forward every sorcery and every spell was dissolved, the ignorance of wickedness vanished away, the ancient kingdom was pulled down, when God appeared in the likeness of man unto newness of everlasting life; and that which had been perfected in the counsels of God began to take effect. Thence all things were perturbed, because the abolishing of death was taken in hand.
9. New Testament, 1 Peter, 2.16 (1st cent. CE - 1st cent. CE)

2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.
10. New Testament, 1 Corinthians, 1.19-1.29, 2.6, 2.15, 3.18-3.20, 15.50 (1st cent. CE - 1st cent. CE)

1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
11. New Testament, 1 Timothy, 1.4, 4.7, 6.20 (1st cent. CE - 1st cent. CE)

1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
12. New Testament, 2 Peter, 1.16 (1st cent. CE - 1st cent. CE)

1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
13. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE)

4.4. and will turn away their ears from the truth, and turn aside to fables.
14. New Testament, Acts, 8.23, 15.1-15.29 (1st cent. CE - 2nd cent. CE)

8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.
15. New Testament, James, 2.7 (1st cent. CE - 1st cent. CE)

2.7. Don't they blaspheme the honorable name by which you are called?
16. New Testament, Romans, 1.21-1.22, 3.8 (1st cent. CE - 1st cent. CE)

1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.
17. New Testament, Luke, 15.4 (1st cent. CE - 1st cent. CE)

15.4. Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it?
18. New Testament, Matthew, 7.24-7.27, 11.25, 23.9 (1st cent. CE - 1st cent. CE)

7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven.
19. Clement of Alexandria, Excerpts From Theodotus, 78 (2nd cent. CE - 3rd cent. CE)

78. Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.
20. Clement of Alexandria, Christ The Educator, 1.6, 2.1, 2.7-2.8, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)

21. Clement of Alexandria, Miscellanies, 5.5 (2nd cent. CE - 3rd cent. CE)

22. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)

23. Hippolytus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE)

7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
24. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)

1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus.
25. Justin, Dialogue With Trypho, 82.1, 113.3 (2nd cent. CE - 2nd cent. CE)

26. Tatian, Oration To The Greeks, 40, 25 (2nd cent. CE - 2nd cent. CE)

27. Tertullian, Against The Valentinians, 1.1-1.4 (2nd cent. CE - 3rd cent. CE)

28. Tertullian, On Idolatry, 14, 10 (2nd cent. CE - 3rd cent. CE)

10. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.
29. Tertullian, On Modesty, 12.4 (2nd cent. CE - 3rd cent. CE)

30. Nag Hammadi, The Gospel of Philip, 62, 61 (3rd cent. CE - 3rd cent. CE)

31. Nag Hammadi, The Testimony of Truth, 45.6-45.18 (3rd cent. CE - 3rd cent. CE)

32. Origen, Against Celsus, 1.9, 1.12 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.12. In the next place, when Celsus says in express words, If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, 'Do not investigate,' etc., they must, he continues, explain to me at least of what nature these things are of which they speak, and whence they are derived, etc. Now, with regard to his statement that he is acquainted with all our doctrines, we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he was acquainted with all their doctrines. Even we ourselves, who have devoted much study to these writings, would not say that we were acquainted with everything, for we have a regard for truth. Not one of us will assert, I know all the doctrines of Epicurus, or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, I know them all, from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their country's literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolic sense by the more superficial of the multitude. And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology.
33. Anon., Epistle To Diognetus, 4



Subjects of this text:

subject book bibliographic info
animals Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 163, 164
antioch Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
apollonius of tyana Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
aristotelianism, as school Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 173
banquet Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
barbarian Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
basilides Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170, 173
biblical Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
blasphemy, heresy as Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173, 179
bridal chamber Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
canon, development of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
carpocratians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 174
christianity and hermetism Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
church Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
church fathers Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82, 86
clement of alexandria Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82, 86
contacts Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
conversion/converts Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70, 86
culture Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
cyprian Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
drunkenness Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
early christian education Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
ebionites, the elder Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165
ebionites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170, 173
egypt Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
encratites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173
epicureanism, as school or sect Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 83
epicureanism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120, 133
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
esotericism, esoteric Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 239
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135, 239
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 238, 239, 248, 249
exegesis, in irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 238, 239, 248, 249
exegesis, in justin Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82
exegesis, in valentianianism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 239
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135, 238, 239
faith Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
flora Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 233
forbidden Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
fornication Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82, 86
gender Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
gnosticism, as deceptive Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
gnosticism, as heretical or other Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133, 134
gnosticism, as pagan Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120
gnosticism, as sophistical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 145
gnosticism, cento Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 238, 239, 248
gnosticism, heresiological reduction and simplification of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 166, 167, 169, 170, 174
gnosticism, orthodox criticism of morality of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133
gnosticism, specific doctrines Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120
gnosticism, succession and schools within Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165, 166, 169, 170, 173
gnostics Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
god Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82, 86
gods Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
greek Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
groups Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
hairesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 83
hebrew Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
hegesippus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
hellenization Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 175, 179, 248, 249
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162, 163, 175
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133, 174, 175
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133
heresy, novelty of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83, 166, 167, 173, 174
heresy, reduction/amalgamation of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 169, 248
hermetism, hermetic Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
idol/s Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70, 82, 86
immorality Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
initiatory hierarchy Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
instruction Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
irenaeus, criticism of gnostic exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 238, 239, 248
irenaeus, criticism of gnostic myth Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 248, 249
irenaeus, heresiological innovations Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 159, 160, 161, 162, 163, 164, 165, 166, 167, 169, 170, 173, 174, 175, 179
irenaeus, on heresy and paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120, 133, 134
irenaeus, on heresy and sophism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 145
irenaeus, other heresiological themes Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83
irenaeus Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
irénée de lyon/irenaeus of lyon Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
jewish people Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82
jewish succession, orthodox borrowings from jewish heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
jewish succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83
justin Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70, 82
knowledge, secret knowledge Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
law Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
libertinism/license Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133, 173, 174, 175
literature Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
magi, as part of heretical succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173
magi, criticism as heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83
magi, doctrine Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 249
marcianus aristides Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
marcus (the magician) Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 208
mark the magician Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145, 163, 164, 165, 166
market Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
marriage, heretical contempt for Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
martyr, justin, use of greek models for heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83
mary Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 248
meals Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
meat Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82, 86
menander Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83, 170
moses Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
myth, associated with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135, 145, 160, 179, 248, 249
new testament Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
old testament, criticism of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179, 238, 239
oriental Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 175
paganism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120, 133, 134, 174, 175
paul Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
philo of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120
philosophy, assimilation of heresy to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133, 159
philosophy, history of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173
philosophy/philosophers Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
philostrates Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
plato/platonism Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
platonism, christian discussion of platonic doctrines Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120
pollution, impurity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
prescriptions Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
ptolemy (gnostic) Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 160, 161
public Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
revelation Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
ritual Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
rome Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70
rules Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
sacred-consecrated Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 174, 175
saturninus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170, 173
schoolmaster Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
scripture, as contested authority Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179, 239, 248, 249
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
secrecy Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
shows Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
simon of samaria, as source of all heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 173, 174, 175
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83, 170
simonians (sect) Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 238
simplicity, of orthodoxy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 159
sin/sinner Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
sophia Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
sophistry, heresy connected to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 145
sources Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
spiritual, spirituality' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
succession, authentic succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 175
succession, heretical succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83, 159, 164, 165, 166, 167, 169, 170, 173, 174
succession, previous notions of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 167
succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83
tatian Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 70; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 83, 173
temple Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
valentinian(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 473
valentinianism, valentinian Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
valentinians, doctrine of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120, 133, 145, 160, 165, 166, 170, 173, 174, 179, 248, 249
weak individuals Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 86
wisdom Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 222
worship Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
γνώμη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 161, 162, 163
γραμματικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135
διαδοχή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 83, 166, 167, 169, 173
διατριβή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 83
διδασκαλεῖον Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 166, 167
διορθωτής Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 163, 164
διάδοχος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 167
διάφορος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 161, 162
εἰδωλόθυτον Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 133
μαθήτης Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 82, 166, 167
μισθός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
μυστικῶς Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 163, 164
μάχη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162
μῦθος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
παράδοσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162, 163
πιθανολογία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134
πλάνη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 161, 162
πλάσμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 239
πρᾶγμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 161
σοφίζειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
σχολή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 165, 166
ἀμφίβολος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 239
ἀνατροπή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 120, 248, 249
ἀπολύτρωσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162, 163
ἀπάνθισμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 165, 166
ἀσύμφωνος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162, 163
ἄστατος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 162, 163
ἐπέκτασις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 161, 162
ἐφαρμόζειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 239
ἔλεγχος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 248, 249